Customer Reviews

Contemplative Youth Ministry: Practicing the Presence of Jesus (Youth Specialties)

5 star:		(8)
4 star:		(3)
3 star:		(2)
2 star:		(0)
1 star:		(0)

 

 

Contemplative youth ministry is a welcomed book. It's a book that seeks to put God at the centre of youth ministry instead of programs that stem from good ideas. The title of the book sums up the theme and direction of the book. Basically if Brother Lawrence had done youth ministry, he probably would have written a book like this. He instructs youth leaders on how to listen to God, how to minister from a place of silence and hearing God's voice, and how to encourage these activities among the youth.

One of the strengths of the book would be his testimony at the beginning of the book in which he describes himself as being program driven and success seeking. He then recounts his transformation to a place where he ministers out of love instead of anxiety. I felt that I could relate.

The part that I got the most from was when he called us to be "fully present" to the individual youths. He made me realise how often I've only given someone half of my attention. His challenge to me to slow down and give a youth my full attention and listening ears is much appreciated.

I felt the book had a couple of weaknesses that made me give this otherwise unique book only three stars. First of all, he fails to ground his (what are for many) new and somewhat radical ideas in scripture. With the exception of the odd verse, he bases his ideas more in church history than in scripture. Not to say that I think that his ideas are unbiblical; for at least the most part they are not. But, when calling the church to fundamentally change how we do things, we want a surer guide then a few testimonies and a "this is how Ignatius Loyola would have done it". Often I thought that he had a good idea which made me think of different texts of scripture, but he failed to ever interact with them. I felt that this decreased the potential power of the book.

The second weakness I felt the book had was the somewhat negative tone towards preaching or what he called "word heavy youth ministry". Preaching is very uncool in today's post-modern era where authority is downplayed. There is a general shift away from preaching and teaching and I feel like this book is affected by that wave of thinking. The author encouraged the exercise of meditating on scripture together and then sharing what each person felt that the text was saying. What the author failed to teach us was what to do when some outlandish, nut-job or even heretical ideas are being shared. How do we bring correction and instruction into a moment like that? Is there really no value at all in having a gifted teacher authoritatively say, "here is the text, let me explain what it means and how to apply it to your lives"? The gospel needs to be preached and not just reflected in the way we live.

Also, the author never uses the term "prophetic", but what he describes in some areas could be termed "prophetic youth ministry". Hearing what God is saying and acting on it is a prophetic action. Though this is unfortunately terribly under lived among us, I felt a desire to say during the book, "There are other types of prayer we can engage in to make effective youth ministry. What about the "loud crying and tears", what about the intercession? We need to do more than just listen to what God is doing; we also need to pray things into being."

This is a stunning book. It's grounded in a seven year Lilly Endowment study of youth ministry. The power of the book is in its authenticity, its deep reality. We lived in a speeded-up, multi-tasking society. A richer life lies in a real connection with God and deep relationships with others. Youth yearn for real conversations with loving adults, they need and respond beautifully to authentic prayer and silence. Please read this book - use it. Our youth, our adults, our churches deserve the chance to shift to God's timing and God's reality. What a gift of the Spirit!

I have read a pile of books on curriculum and events and how to engage youth. I was looking to go deeper with our youth because some of them have been asking me to do that. They are looking for a more meaningful relationship with Christ not just another fun youth group event. This book is full of story's and examples along with practical applications to help me as a youth leader grow stronger in my walk with Christ and how to lead others in their walk. My book is full of sticky notes for all kinds of useful information and inspirational story's for me to use in youth ministry. This is the best youth ministry related book I have read and I anticipate going back to it often.

When I first started this book I was struck by the ease of reading this book - Mark Yaconelli has a very nice pace, it makes me think that he's actually practicing what he's talking about in the book while he's writing, because everything is just really laid back. Secondly you notice that Mr. Yaconelli knows what he's talking about - telliing all the stories of youth ministry failures, and successes and just how he's come to this place of contemplative prayer.
This book is very well written, and very very useful as far as it's praxis.
I highly recommend it.

Frustration and disappoint described Mark Yaconelli life early in ministry and, sadly, those sentiments are shared by other youth ministers across the country. Yaconelli, unsatisfied with this disparaging status quo, slowly discovered, but a way of being that permeates youth ministry leadership. Soon, this revitalized his ministry and he further realized the need for this contemplative approach. His book, Contemplative Youth Ministry, focuses on identifying problems in ministry and articulating contemplative solutions to those problems.

Yaconelli's thesis in Contemplative Youth Ministry centers around the idea that youth ministry leaders have forgotten how to "be" with kids and that recapturing this concept requires living out the presence of Jesus(Yaconelli 19, 21). Yaconelli notes that these problems stem from the inability to "be" with kids, with ourselves, and with God himself. The solution is the presence of Jesus and Yaconelli suggests that we must learn how to personally spend time in the presence of Jesus before we engage students with that presence (22). Yaconelli articulates these problems and describes them through the first three chapters of the book, noting how most adults have an anxiety laden perspective about youth. With that foundation, Yaconelli then turns to fully and practically explaining the implications of his thesis.

From a purely literary standpoint, Yaconelli works outstandingly on his thesis. One of his major points is the need for youth leaders to allow God to love them. And, in chapter five, Yaconelli further elaborates on this point. However, instead of merely sermonizing or reiterating this need, he provides concrete examples regarding how youth leaders should live in God's love. At the forefront of these thoughts is the concepts of lectio devina and the centering prayer, two practices that emphasize resting in the presence of God and listening to the words of the Bible as if they are "words from a lover" (85). Yaconelli later incorporates these concepts into leadership groups, showing how these practices help create a "circle of trust" that practices the presence of Jesus to those around them (167).

Logically, Yaconelli then moves to the identity of practicing the presence of Jesus in the lives of others. In chapter seven, he emphasizes a number of key points that come from "being with young people." He proves his thesis via personal examples from his own life to illustrate why it is important to see youth through eyes of love, move with compassion, hear before speaking, and act with kindness. He also includes the Loyola's awareness examen and and encourages an inward look for effectiveness as a possible evaluation. All of these personal examples and historical thoughts, though covering a broad spectrum, carefully weave a comprehensive plan that Yaconelli claims will help adults live out the presence of the Jesus, thus proving the book's thesis.

Lastly, Contemplative Youth Ministry solves the last portion of the thesis. Part of the problem, according to Yaconelli, is the lack of engagement by youth on important issues and the sections on naming, nurturing, and noticing provide solutions to this portion of the problem. Again, Yaconelli provides practical suggests and personal stories for accomplishing these tasks, which is one of the strengths of his entire thesis.

The practicality is a strong point, but, in some ways, it also hurts the book's thesis. Early on, Yaconelli strongly claims that his thesis centers around living out the presence of Jesus Christ, but most of the book, though very united and pointed, hardly proves anything about Jesus or his presence. Instead, the author fills the book with personal stories and musings from ancient monastic movements. His stories, though convincing, fail to prove a theological basis for his work. Occasionally, he quotes Scripture, but often suggests meanings or makes applications that require exegetical gymnastics (80, 82). In addition, a majority of Yaconelli's examples flow from the life of Christ, certainly an admirable trait, but a more holistic presentation on Scripture would have strengthened the thesis. One must admire Yaconelli's focus in the book, his respect for church history, and his vast experience, but a slightly more solid scriptural base would have been helpful.

As noted, Yaconelli's scriptural basis lacks depth and he has incredible focus throughout his narrative. However, Contemplative Youth Ministry contains a few other strong points and a few weak points that cause concern. One of Yaconelli's strong points deals with differentiating between anxiety based ministry and loved based ministry (79). Chapter five summarizes the descriptions, but Yaconelli spends much time in the first few chapters simply observing the problems of anxiety and asking readers to question their own actions and attitudes in youth ministry (30-36, 75). These introductory chapters serve as a thoughtful foundation for presenting the rest of the book's content and, regardless of one's opinion about the book, these questions are viable for any youth leader looking for an honest challenge.

In addition, Yaconelli's thoughts on creating community and motivating students to live out their faith answers some of the most popular problems in youth ministry. The beginning of chapter ten describes how youth volunteers experience emptiness and anxiety from the typical stressful "staff" meeting and he describes a new approach he developed for ministry (161). In reality, Yaconelli provides a refreshing look at how youth meetings must change and offers a few spiritualized examples for change that again focus around lectio divina and centering prayer. Meanwhile, the latter portions of Yaconelli's book provide some of the few resources on how to directly point students to ministry opportunities. One of the most helpful pointers comes from Yaconelli's willing approach to do anything to motivate students. At one point, he suggests open questions and creative prayer that includes music and art as a way to invigorate students (190). In addition, Yaconelli boldly claims that his contemplative approach works even with youth groups and his personal testimonies illustrates that this may be true (192-194).

Despite Yaconelli's innovative ways, one must critique some of his assertions on spirituality and wonder where those thoughts will lead. For example, in regards to lectio divina, Yaconelli claims that Christians engaged in contemplative prayer to rest in God for the "first 16 centuries of the Christian tradition" (83). Yet, aside from very ambiguous scriptural references, most of Yaconelli's support for this claim only reaches Benedictine monastic tradition (84). And, this apparent "early Christian" tendency carries with it a great deal of language foreign to the New Testament and centers around the use of icons within the church of the past. At one point, Yaconelli writes, "Often it's helpful to light a candle or set out a sacred object, something beautiful that quiets your spirit and reminds you of God's nearness" (86). Innovation is good, but is it really wise to return to ancient monk and icon centered practices? What happens if the "feeling" of God's presence does not "show up" during the time of meditation? Yaconelli's innovation is admirable, but are these thoughts really biblical or simply based on feelings and short term success?

While readers can question the spirituality of Contemplative Youth Ministry, one of the book's greatest contributions to ministry is the practice of "being" with students and viewing them through eyes of love. Yaconelli suggests pushing aside anxiety others place upon the youth minister to love youth for their energy and avoid creating poorly constructed preconceived notions (52, 105). And, not only does Yaconelli suggest we understand them, but that we become a direct part of their lives by moving into their situation so that we might literally feel their pain (114). His works challenge youth leaders to "drop the mold" and live a contemplative life that rebels against a culture that works to "fracture our attention" (125).

However, the great contribution or effect for youth ministry may be Yaconelli's chapter on nurturing. Typically, the traditional thought on nurturing involves lots of hugs, cheesy-Jesus language, and awkward devotionals, but Yaconelli suggests something else. He offers the idea that nurturing includes Bible study, but also bowling, karaoke, and anything else that might encourage community among the youth group (232). However, Yaconelli proposes that youth leaders must include an equal amount of contemplation because this will lead to authentic action (231). Ultimately, as per his own thesis, this the desire. The desire is to lovingly live in community with students through being with them so that they might reflect having experienced Jesus Christ.

Despite many positives, much difficulty arrives in reaching a conclusion on Contemplative Youth Ministry. Yaconelli explains a revolutionary idea behind "being" with students, but his arrival to that point through monastic spiritual practices and somewhat lacking biblical support makes his ideas a difficult to accept. Nothing, however, should cause us to dislike Yaconelli for his heart clearly lives and aches for young people. However, all of his evidence supporting his methodology suggests that living contemplatively will immediately improve a youth group. Maybe so, but maybe not if God has other plans. Contemplative Youth Ministry is very helpful, but let it's contemplative "patten" for success not detract us from seeking God's true will and purpose.

Mark Yaconnelli's work is the BEST I have read on this topic. I recommend it for any parish or community which cares about the youth in their midst. From my experience as a parish priest (Episcopal Church) I know that he "gets it" - the approach to the work, the preparation of the adult leaders, the support of the congregation, etc. I am persuaded that the future of the Church (all Christian traditions) would be transformed by the fulsome use of his wisdom.

This is an excellent book that helps point out the difference between being busy with youth and being still. It is hard to hear God, or teach youth to hear God, if we are never still. Very helpful both personally and in youth ministry.

Contemplative Youth Ministry is written to provide Christian youth workers with both a theoretical framework for and the practical application of a "contemplative" youth ministry model. Yaconelli posits his model as an alternative to the two other ones he finds common today: the "Consumer model," where ministries try to keep students busy "having fun," in hopes they will stay out of trouble and become moral; and the "Content model," which is hierarchical and "Word driven," focusing on doctrine and conformity but weak on relationships. He proposes the "Contemplative model" which places the focus on developing relationships, "being present" with people rather than trying to "fix" problems, incorporating spiritual practices like lectio divina, centering prayer, spiritual direction, and silence.

Eui likes Yaconelli's emphasis on the importance of the minister's own relationship with God, believing this provides an infinite source of love and wisdom. However, she also feels it is a bit idealistic, with the complicacy of human relationships and elements of church politics rarely allowing a minister to be free enough to solely focus on God. Instead, they are often pulled back-and-forth between parents' anxieties about the moral education of their children and youth's anxieties about becoming an adult with a "boring" life. Chris appreciates its emphasis on listening and "being" with students, and developing a praying, discerning, and reflective community of adult leaders. He is also excited to try out some of the exercises mentioned in the book with his own students. We both agree that this is an excellent book that will help re-focus a youth worker on God's determined, patient love for youth.

(Co-written by Eui Heo)

Mark Yaconelli's manifesto on his vision, for our 21st century youth, is relevant for both young and old within the organized super-structure of today's modern church-world. The ancient spiritual practices of the early church Fathers are, to one degree or more, still relevant. Great men of faith like 4th century monks- St. Anthony of Egypt, John Cassian, St. Jerome, St. Gregory of Nyssa and St. Basil were responding (according to church historians) to an emerging materialistic Constantine Church. These rudimentary counter-cultural Christians were fueled with an exceptional passion to seek the Lord. Yet these odd seekers of God possessed something unique- a more intuitive or passive spirituality, in stark contrast to the actively rational and aggressive mindset of the emerging "imperial Church."

Today, we have a similar calling conflict within the structural workings of the post-modern church. We have those believers, on one hand, who are very evangelical and pro-active with ubiquitous worldviews of "taking the kingdom to the streets" and "preaching to the four corners of the earth at all costs." But more and more there are others who are needing to "come to the quiet," or simply "be still and know God." I think this is a survival response to the overly aggressive and stimulated state of our society. We, the Church, have become like the world- with materialistic values and out-of-touch pursuits for happiness. The two millennial process of covering the world with the message of the gospel has come at a cost both materially and relationally. A synthetic Church does not hold the answers for all seekers, though many will be endeared to ear-catching programs, good contemporary worship and vanguard visions for success. But this very doctrine of life is driving many seekers away. Fortunately, the Lord is providing pasture for those disenfranchised few in today's multi-tasking Church.

Voices like, Mark Yaconelli's and others, are being heard, much like the voices of those wind-whipped desert places of early Coptic Egypt, where only the most daring and desperate would go to seek after God. As Jesus said, "If you seek, you will find.." Jeremiah says "..you will find Me after you have searched for Me with all of your heart." Those who are desperate enough to go off the beaten path, and trust God in a whole new way, will not be disappointed. I, for one, have had similar experiences to what Mark has described from his book. Not everyone who is thirsty will come to these waters to drink, though. But those whom the Lord is calling to a more "contemplative" and perhaps integral way of existence, within the Christian faith, may be the new harbingers of the Spirit- for a balanced (and more sane) way of holy life. Integrating the old with the new can be a daunting task but I believe its worth the risk.

All I have to say is Wow. You just have to read it. If your goal is to reach postmodern youth, then this book will transform the way you do ministry. Youth ministry will cease to become solely about activities as you learn how to engage youth with the ancient spiritual practices.